If you are struggling with a pet evil, please ponder the following teachings of Jesus.

137:8.8 (1536.5) “Those who first seek to enter the kingdom, thus beginning to strive for a nobility of character like that of my Father, shall presently possess all else that is needful. But I say to you in all sincerity: Unless you seek entrance into the kingdom with the faith and trusting dependence of a little child, you shall in no wise gain admission.

 

137:8.14 (1537.1) “Whatever it shall cost you in the things of the world, no matter what price you may pay to enter the kingdom of heaven, you shall receive manyfold more of joy and spiritual progress in this world, and in the age to come eternal life.

 

163:2.7 (1802.3) Almost every human being has some one thing which is held on to as a pet evil, and which the entrance into the kingdom of heaven requires as a part of the price of admission. 

 

163:3.3 (1803.5) The Father requires that the affections of his children be pure and undivided.Whatever thing or person comes between you and the love of the truths of the kingdom, must be surrendered.If one’s wealth does not invade the precincts of the soul, it is of no consequence in the spiritual life of those who would enter the kingdom.”

 

Based on these selections, I propose for your consideration the following conclusion. Why is it impossible to enter the kingdom—the spiritual family of God—if the soul is still clinging to our pet evil? Because that evil blocks purity, sincerity, and the faith and trusting dependence of a little child.

 

Surrendering the Pet Evil

 

143:2.4 (1609.5) “By the old way you seek to suppress, obey, and conform to the rules of living; by the new way you are first transformed by the Spirit of Truth and thereby strengthened in your inner soul by the constant spiritual renewing of your mind, and so are you endowed with the power of the certain and joyous performance of the gracious, acceptable, and perfect will of God. Forget not—it is your personal faith in the exceedingly great and precious promises of God that ensures your becoming partakers of the divine nature. 

 

Faith in the promises of God means letting go of the old way. We are no longer driven by fear, seeking to suppress, obey, and conform to the rules of living. Rather, we go forward in the faith and trusting dependence of a little child.

The kingdom of God is a moving target. What is required to stay in is greater than what is required to enter. The same faith that brings us in, keeps us in . . . but that faith is a living faith, and a living faith is a growing faith. As faith grows, its capacity for discerning receptivity expands and deepens, and its capacity for spirit-led action gains in power.

 

Do we need more specific instructions?

 

156:5.4 (1738.3) “You know that men are all too often led into temptation by the urge of their own selfishness and by the impulses of their animal natures. When you are in this way tempted, I admonish you that, while you recognize temptation honestly and sincerely for just what it is, you intelligently redirect the energies of spirit, mind, and body, which are seeking expression, into higher channels and toward more idealistic goals. In this way may you transform your temptations into the highest types of uplifting mortal ministry while you almost wholly avoid these wasteful and weakening conflicts between the animal and spiritual natures.

156:5.5 (1738.4) “But let me warn you against the folly of undertaking to surmount temptation by the effort of supplanting one desire by another and supposedly superior desire through the mere force of the human will. If you would be truly triumphant over the temptations of the lesser and lower nature, you must come to that place of spiritual advantage where you have really and truly developed an actual interest in, and love for, those higher and more idealistic forms of conduct which your mind is desirous of substituting for these lower and less idealistic habits of behavior that you recognize as temptation. You will in this way be delivered through spiritual transformation rather than be increasingly overburdened with the deceptive suppression of mortal desires. The old and the inferior will be forgotten in the love for the new and the superior. Beauty is always triumphant over ugliness in the hearts of all who are illuminated by the love of truth. There is mighty power in the expulsive energy of a new and sincere spiritual affection. And again I say to you, be not overcome by evil but rather overcome evil with good.”

 

Is sin part of the problem?

 

Ideally, surrendering our pet evil is a mighty act of faith, in which all powers of the personality combine in “transcendent willingness and inspiring spontaneity.” But we may need some work before we are prepared for that act of faith. To be sure, we should not involve ourselves in needless self-examination.

 

140:8.27 (1583.1) The three apostles were shocked this afternoon when they realized that their Master’s religion made no provision for spiritual self-examination. All religions before and after the times of Jesus, even Christianity, carefully provide for conscientious self-examination. But not so with the religion of Jesus of Nazareth. Jesus’ philosophy of life is without religious introspection. The carpenter’s son never taught character building; he taught character growth, declaring that the kingdom of heaven is like a mustard seed. But Jesus said nothing which would proscribe self-analysis as a prevention of conceited egotism.

 

 

Nevertheless, the problems that we identify as our pet evil or current front-burner issue may conceal deeper problems. If we need to dig deeper channels for prayer.

 

146:2.13 (1640.2) Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” 

 

Is sin one of the root causes of our pet evil? If so, then the following teaching helps.

 

89:10.2 (984.5) Sin must be redefined as deliberate disloyalty to Deity. There are degrees of disloyalty: the partial loyalty of indecision; the divided loyalty of confliction; the dying loyalty of indifference; and the death of loyalty exhibited in devotion to godless ideals.

89:10.3 (984.6) The sense or feeling of guilt is the consciousness of the violation of the mores; it is not necessarily sin. There is no real sin in the absence of conscious disloyalty to Deity.

89:10.4 (984.7) The possibility of the recognition of the sense of guilt is a badge of transcendent distinction for mankind. It does not mark man as mean but rather sets him apart as a creature of potential greatness and ever-ascending glory. Such a sense of unworthiness is the initial stimulus that should lead quickly and surely to those faith conquests which translate the mortal mind to the superb levels of moral nobility, cosmic insight, and spiritual living; thus are all the meanings of human existence changed from the temporal to the eternal, and all values are elevated from the human to the divine.

89:10.5 (984.8) The confession of sin is a manful repudiation of disloyalty, but it in no wise mitigates the time-space consequences of such disloyalty. But confession—sincere recognition of the nature of sin—is essential to religious growth and spiritual progress.

89:10.6 (985.1) The forgiveness of sin by Deity is the renewal of loyalty relations following a period of the human consciousness of the lapse of such relations as the consequence of conscious rebellion. The forgiveness does not have to be sought, only received as the consciousness of re-establishment of loyalty relations between the creature and the Creator. And all the loyal sons of God are happy, service-loving, and ever-progressive in the Paradise ascent.

 

August 9, 2018